Al-Bidayah wa an-NihayahIbn Kathir

to spare your life by saying so; I shall not kill you. Now go wherever you wish, lest you sow mischief among my followers.

Sarāqah thereupon made his way to Basra, to Muṣʿab ibn al-Zubayr, and kept reciting:
Go, carry a message to Abū Isḥāq (1) that I …
saw the dapple-greys turned solid jet-black;
I have renounced your so-called revelation and taken a vow
to fight you relentlessly until death.
My eyes (2) have seen what they never truly saw—
we both know it is sheer nonsense.
Whenever they speak, I answer, “You lie!”
and if they sally forth, I don my war-gear.

After this, al-Mukhtār addressed his own men, urging them in that sermon to pursue those inhabitants of Kūfa who had taken part in Ḥusayn’s killing. He said:
“It is no part of our religion to let a people (3) who slew Ḥusayn walk the earth alive and secure. What wretched supporters of the family of Muḥammad we would be! In that case I would indeed be the impostor you have called me. I seek Allah’s help against them. Praise be to Allah, who has made me a sword to strike them, a spear to pierce them, the avenger of their blood, and the upholder of their right. It is incumbent upon Allah to slay those who slew them and to humble whoever denied their due. So mark them out, then pursue them until you kill them. Food and drink will not sit well with me until I have cleansed the land of them and expelled every one of them from this garrison.”

He then set about tracking down everyone named to him who was still in Kūfa. They were brought before him and he ordered them executed in ways that matched their crimes: some were burned alive; some had their limbs cut off and were left to writhe until they died; others were shot with arrows until they expired. [They brought Mālik ibn Bishr (4). Al-Mukhtār asked, “Are you the man who pulled Ḥusayn’s hooded cloak from him?” He replied, “We set out against our will, so show us mercy.” Al-Mukhtār said, “Cut off his hands and his feet.” They did so and left him thrashing until he died. In the same way he had ʿAbd Allah ibn Asīd al-Juhanī and others put to death in the cruellest manner.] (5)

The killing of Khawli ibn Yazīd al-Aṣbaḥī, the man who severed Ḥusayn’s head
Al-Mukhtār dispatched Abū ʿAmrah, the commander of his guard, to seize him. They raided his house, and his wife came out. When they asked her where he was, she said, “I do not know,” yet with her hand she pointed to the spot where he was hiding—she had hated him ever since the night he brought Ḥusayn’s head home and had constantly reproached him for it. Her name was al-ʿAyūf (6) bint Mālik ibn Nahār ibn ʿAqrab al-Ḥaḍramī. They went in and found him with a basket (7) upturned on his head. They carried him to al-Mukhtār, who ordered that he be killed near his own house, and that—

(1) In the T edition: “akhbara” (he informed). (2) In T: “ra’aytu” (I saw); in al-Tabari and Ibn al-Athir: “ara aynayya” (I see two eyes). These verses appear in the Dīwān of Saraqah (p. 78). (3) In editions A and T: “fa-qālū mā dhanbunā natruku aqwāman…” (they said, “What is our fault that we abandon peoples…”); the sense is awkward. The reading attested in B and in al-Tabari (vol. 6, p. 57) is preferable. (4) In al-Tabari: Malik ibn al-Nusair al-Baddī; in Ibn al-Athir (vol. 4, p. 240): Malik ibn Bashīr al-Baddī. (5) The text enclosed in parentheses is an addition from T; it corresponds with the sources. (6) In T: “al-abuq” — a scribal corruption. (7) al-Qawsarah: a date-container; see al-Qāmūs, s.v. “qasar.”
بقولك هذا أني لا أقتلك، ولست أقتلك، فاذهب حيث شئت لئلا تفسد عليَّ أصحابي، فذهب سراقة إلى البصرة إلى مصعب بن الزبير وجعل يقول: ألا أبلغ (١) أبا إسحاقَ أني … رأيتُ البلقَ دهمًا مصمتاتِ كفرتُ بوحيكم وجعلتُ نذرًا … عليَّ قتالكمْ حتى المماتِ رأت عيناي (٢) ما لمْ تبصراهُ … كلانا عالمٌ بالتُّرَّهاتِ إذا قالوا: أقولُ لهم كَذَبْتُمْ … وإنْ خرجوا لبسْتُ لهمْ أداتي قالوا: ثم خطب المختار أصحابه فحرّضهم في خطبته تلك على من قتل الحسين من أهل الكوفة المقيمين بها، فقال: ما من ديننا ترك قومٍ (٣) قتلوا حسينًا يمشون في الدنيا أحياء آمنين، بئس ناصرو آل محمد إني إذًا كذاب كما سمَّيتموني أنتم، فإني باللَّه أستعين عليهم، فالحمد للَّه الذي جعلني سيفًا أضربهم، ورمحًا أطعنهم، وطالب وترهم، وقائمًا بحقهم، وإنه كان حقًّا على اللَّه أن يقتل من قتلهم، وأن يذل من جهل حقهم، فسِموهم ثم اتبعوهم حتى تقتلوهم، فإنه لا يسيغ لي الطعام والشراب حتى أطهر الأرض منهم، وأنفي من في المصر منهم. ثم جعل يتتبع من ذكر له منهم وهو بالكوفة -فيأتون بهم حتى يوقفوا بين يديه فيأمر بقتلهم على أنواع من القتلات مما يناسب ما فعلوا-، ومنهم من حَرَّقه بالنار، ومنهم من قطع أطرافه وتركه حتى مات، ومنهم من يُرْمى بالنبال حتى يموت [فأتوه بمالك بن بشر (٤) فقال له المختار: أنت الذي نزعت برنس الحسين عنه؟ فقال: خرجنا ونحن كارهون فامنن علينا، فقال: اقطعوا يديه ورجليه. ففعلوا به ذلك ثم تركوه يضطرب حتى مات، وقتل عبد اللَّه بن أسيد الجهني وغيره شر قتلة] (٥) . مقتل خولي بن يزيد الأصبحي الذي احتزّ رأس الحسين بعث إليه المختار أبا عمرة صاحب حرسه، فكبس بيته فخرجت إليهم امرأته فسألوها عنه فقالت: لا أدري أين هو، وأشارت بيدها إلى المكان الذي هو مختفٍ فيه، -وكانت تبغضه من ليلة قدم برأس الحسين معه إليها، وكانت تلومه على ذلك- واسمها العَيُوف (٦) بنت مالك بن نهار بن عَقْرَب الحضرمي، فدخلوا عليه فوجدوه قد وضع على رأسه قوصرة (٧) فحملوه إلى المختار فأمر بقتله قريبًا من داره، وأن
(١) في ط: أخبر. (٢) في ط: رأيت، وفي الطبري وابن الأثير: أري عينيَّ، والأبيات في ديوان سراقة (٧٨). (٣) في أ، ط: فقالوا ما ذنبنا نترك أقوامًا. . .؛ ولا يستقيم المعنى، وما أثبت عن ب والطبري (٦/ ٥٧). (٤) في الطبري: مالك بن النُّسير البدّي. وفي ابن الأثير (٤/ ٢٤٠): مالك بن بشير البَدّي. (٥) ما بين معكوفين زيادة من ط. وهي موافقة للمصادر. (٦) في ط: العبوق؛ تحريف. (٧) القوصرة: وعاء التمر. القاموس (قصر).

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